Advent: A Reminder of Judgement to come

In this season of Advent as we prepare to celebrate the birth of Jesus, it is often forgotten that the season is a sharp reminder that Jesus will come one day 'to judge the quick [living] and the dead' (old form of Apostles' Creed).

The Creed draws these words and idea from at least four different scriptures of general judgement (Acts 10.42; Rom 14.9,12; 2Tim 4.1) plus two scriptures on the specific judgement of Christians (2Cor 5.10; Jas 5.9).  

We recoil at that thought that we Christians will be judged but scripture makes this clear beyond dispute.


Although, we have been saved, are being saved and will be saved from the 'wrath to come' (1Thes 1.10), nevertheless, Christians will also stand before Christ to have their works tried by fire to test the quality of them (1Cor 3.13).

This thought is a sobering one and worthy of our earnest attention as we wait for His coming in compassionate judgement.

WORSHIP: What is it and how is it done?

One of the popular, modern beliefs about Christian worship is that it primarily occurs when the congregation is led in singing by a band of musicians and singers.

That view is unfortunate and takes us back to the days when the laity came to church not to sing but to listen to the beautiful cathedral choirs do the singing. 

For sometimes, the use of 'worship teams' with bands' and singers' efforts amplified can inhibit congregational participation. The 'worship team' can become a unit set apart by its skills and volume from the congregation leading to congregants becoming passive in their involvement in the service.


Interestingly, the perspective that supported the Medieval church in its captivity was its split view that regarded the ordained in a higher, separate category. These exalted ones all had a 'vocation', a calling. Needless to say, the common, unordained folk found in the congregation did not have a vocation. 

The great Reformer, Martin Luther challenged that understanding. He countered by stating that God is milking the cows of the countryside through the hands of the milkmaids! (See G. E. Veith's splendid article on Luther's reformation idea of vocation.)

Entertainment As A Way of Life 

It doesn't take too much discernment to see that our present society is taken up with entertainment and amusement. Although, our secular society worships other gods as well, entertainment is big business and it keeps consumers (horrible word!) off the streets and inside shops spending.

Moreover, entertainment keeps non-Christians and Christians alike from focussing any attention on the world to come.

It hasn't always been like this and certainly for major parts of the 20th C -during the two world wars and in the 1930s economic depression in-between- entertainment as a way of life, wasn't prominent. Even after WWII, both the victors and vanquished societies were exhausted by the war effort.

After the second WW, things were slow until we hit the 1960s with worldwide street protests and the young dropping out of 'the establishment' and experimenting with free 'love', 'recreational' drugs and different modes of living.

The establishment of television in the West became the springboard for many other technologies that have been directed towards financial gain through providing entertainment. Central to that entertainment culture has been the pop music industry.  

We cannot blind our eyes to the fact that Christians also breathe the air of this popular music-centred, entertainment culture. We also cannot avoid the unnerving questions that it raises for Christian worship services in general.

Christian worship songs

N. T. Wright, the famous New Testament scholar, points out that church worship music has done two things historically: reflect the culture we live in but also, challenged that culture if need be. 

He expresses concern that some present worship songs are all about 'my love affair' with Jesus. His gentle chides that the 'falling in love' metaphor is rather like striking a match. We see all the fireworks and it's exciting; but if the lighted match is used to light a candle, then the match's light is given a more permanent expression in the burning candle.

The other concern that should be expressed about some worship songs is that they are individualistic in theme rather than we-affirmations of the assembled body of believers. Of course, both types have their place but both should be given a place in the church's repertoire. 

At the heart of worship is reverent adoration

Lots of ways exist for the church to express reverent adoration of its God. 

From the stricter liturgies of the older denominations to the free forms of the newer groups each congregation is acknowledging God's Lordship, Kingship, Sovereignty, Loving Kindness, Goodness, Holiness and Tender Mercies and praising, glorifying, thanking and honouring Him for all he has done.

Why do we need to worship?

Why does God need our worship and adoration? Well he doesn't need it! 

But we need to do it because in acknowledging who God is we also acknowledge who we are. 

He is the Creator who has given us life and who sustains our lives moment-by-moment. To not acknowledge that is to live a life of delusion. To try to live without gratitude for the life we have is to exist as an ingrate.

Much, much better to recognise from where we draw all our life and this occurs in confessing God's worthiness to receive all our praise.

Doing All Things Through Christ

'I can do all things through Christ who strengthens me' (Phil. 4.13). 

All sorts of nonsense unfortunately have been inferred from these words of the apostle Paul in Philippians. One bit of silliness is the preaching that every saint of God 'can do all things they wish to do' in Christ. 

I suspect that this teaching comes from the 'health and wealth' theological quarter but wherever it comes from, that type of motivational preaching that seeks to use this verse to encourage God's people to 'reach for the stars' and 'fly like eagles', etc. is unsound.

And yes, it is bound to lead to eventual disappointment and disillusionment in the hearers that seek to follow the advice.

Another possible and associated source is 'possibility thinking' ideology and my remarks above and below also include this understanding too.

My main objections follow these paths:

A). These interpretations are not true to the context of this verse

The question of the meaning of 'all things' is implicitly answered by every interpreter and reader of Philippians 4.13.

Just a moment's thought though would surely incline one to the fact that 'all things' does NOT mean every thing possible. We can't decide to jump off a high bridge and expect to escape all injury on the basis of the 'all things'. We are limited by our creatureliness because we are creatures; the creator is God alone.

Definitively, Paul's words are limited by the immediate biblical context (Phil 4.11-12) which too often isn't even read! This context speaks of Paul's being in want as well as abundance and his having learned to be content whatever his situation. Would that was each Christian's testimony! 

But, his testimony is that 'I can do all this [i.e., accept both want and abundance] through him who gives me strength [NIV]'.

B). These interpretations are not true to the overall tenor of Scripture

I read the scriptures and although we can meet the patriarchs and judges of the Old Testament who did great things for God. However, their exploits were never done with the spirit of a recent US presidential candidate who said in 2008, 'We can do it', which is hallmark of practical atheism.

Some Christian teaching today seems to want to be among those who can sing with Frank Sinatra, 'I did it my way'.* My technique, my application, my resolutions, my method, my (secret) knowledge got me to the line. 

We have to get this one thing into our hearts; none of these things count with God! We have to again get into our hearts who God is. I fear we have lost that sense of the majesty, the glory, the spendour and the fear of the Lord that permeates the Scriptures. When mere mortals met angels they were terrified! When they met the Lord, they encountered the holiness of God and fell prostrate at his feet.

The, 'we can do it' mantra is the old adamic spirit showing itself in its dulled sheen. (And of course, 'we' haven't been able to do it!)

God wants all the glory to be his because it rightfully belongs to him; whereas, the flesh wants to rob God of his supreme position. 

Let's not be found among those who are caught by the devices of Satan but be among those who are fully knowledgeable of his wicked snares.

Let us put on 'the Lord Jesus Christ, and make no provision for the flesh to gratify its desires (Roms 13.14, RSV).

*Did you know that this song is the most popular song being played at funerals nowadays? The song for Christians should be, 'He did it His way'!      

(8) The Sending Out of God's People

The sending out of God's people into the world to work and witness for him is the last movement of the drama involving the people of God hearing the Word and receiving the sacrament which are at the heart Anglican Sunday worship.

Five short subsections comprise this main movement which are numbered §21 to §25.

. . . . . . . . . . . . .

§21    Priest:

Gracious God, thank you for feeding us,

with the spiritual food of the body and blood

of our Saviour Jesus Christ.

Thank you for assuring us of your goodness and love,

and that we are living members of Christ's body.

[How do we know that we are 'living members of Christ's body' (Rom 12.5; 1Cor 6.15; 1Cor 12.12; Eph 5.30 & etc.)? An important question because some Anglicans at least seem to waver on whether they are destined for God's presence or not. Yet, the apostle John in his 1st letter said that he had written in order that his hearers might know that they had eternal life (1Jn 5.13). The whole epistle might be understood as distinguishing between those who are truly God's from those caught in various first century heresies. Certainly just attending an Anglican Church does not make us true disciples of Christ! God has always been interested in the transformation of hearts even under the Old Covenant. Only those divinely born 'from above' (Jn 3.3,5; 1Peter 1.22-25) will enter into the Kingdom of God.]  

§22    All say together:

Father,

we offer ourselves to you

as a living sacrifice [Rom 12.1]

through Jesus Christ our Lord.

Send us out in the power of your Spirit

to live and work to your praise and glory.

I have always found this 'sending out' to be a remarkable part of the Anglican service for it denotes the fact that the congregation has once again been spiritually fed by word and sacrament and equipped to continue to 'shine as lights in the world to the glory of God the Father' [to quote a piece from the baptism service].

The congregation should not have come to the service to receive only but to receive from God so as to give to others which redounds to the praise and glory of God.

 

§23     A Hymn of Praise may be said (depending on size of service) or sung (more usual for services I've been in).

§24    Priest says the following or an appropriate seasonal* blessing 

The peace of God which passes all understanding keep your hearts and minds in the knowledge and love of God, and of his Son, Jesus Christ our Lord; [Phil 4.7]

and the blessing of God almighty, the Father, the Son, and the Holy Spirit, be among you and remain with you always.

Amen.

   

§25   The deacon (lay reader) may say

Go in peace to love and serve the Lord:

In the name of Christ. Amen.

By seasonal the Prayer Book is referring to the Church Calendar which sets out for every year a certain yearly pattern for Sunday worship. It starts with Advent then to Christmas, Epiphany, Lent, Eastertide, Pentecost and finally 'Ordinary Time'. The latter time, between Pentecost and Advent, is counted and hence called 'Ordinary' from the word 'ordinal'. 

       

I AM THE BREAD OF LIFE

On another blog I have been dealing with the Lord's Supper and its meaning within the Anglican Church. I'm fully aware that not all Anglicans understand the Supper alike but I fully embrace Article XXVIII of the Articles of Religion (1562) Of The Lord's Supper which rules out transubstantiation, 'reserving' of the sacrament, lifting it up, carrying it about, or worshipping it.

The Article says clearly among other things that: 'The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner. And the mean [sic] whereby the Body of Christ is received and eaten in the Supper is Faith.'

This last sentence is one of the planks of John Calvin's view of the Supper (as opposed to Rome and to Luther) for it is affirming that the bread and wine do not act upon us because of their inherent sacredness (or divinity as in Catholicism). They convey grace only in the presence of faith in Christ.

This point about faith comes out in the liturgy when the priest says,

and feed on him

in our hearts by faith with thanksgiving.

Interesting, the Anglican liturgy surrounding the Supper makes a connection between John 6 and Jesus' teaching on 'I am the Bread of Life'.

Grant us therefore, gracious Lord,

so to eat the flesh of your dear Son Jesus Christ, 

and to drink his blood,

that we may evermore dwell in him, and he in us. (Jn 6. 56)

AMEN.

These bold words echo John 6.51, 53, 54, 55, 56, 57, 58, and so should not be strange to us.  However, some might believe that these words clearly mean that in Anglican circles all worshippers are committed to an actual eating of Christ's flesh and a drinking of his blood in contradiction to The Articles of the Religion.


So what does it mean to eat the flesh and drink the blood (Jn 6.53) of Jesus Christ: these are Christ's own words which were controversial when he spoke them to the point that many of his disciples walked with Him no longer (Jn 6.66).

Jesus offended their sensibilities. First, he claims that he was the 'living Bread from heaven' which brings eternal life (Jn 6.54, 58) and states that He was superior to the manna given by Moses which led to death (Jn 6.49, 58). So to 'feed on Christ' is to live according to the eternal life Jesus offers (6.57). Note that he also says that this bread 'came down from heaven' (my italics) which indicates Jesus' divine origin (Jn 6.50), which adds to the offence he provokes.

Second, these disciples debate among themselves about how Jesus could give them his flesh to eat. They call it a 'hard saying' and can't understand it (Jn 6.60).

Jesus discerns their offence and answers it first by saying, what would they say if they were to see him ascend where he was before (i.e., back to heaven)? (Jn 6.62). As we know, Jesus did ascend to the Father's right hand after the Resurrection (and we mark it with Ascension Day).

Second, with regard to the 'flesh and blood' Jesus says 'the flesh profits nothing. The words I speak to you are spirit, and they are life' (John 6.63). I take Christ to mean that he was not giving his actual flesh and blood for that would be a 'fleshly' understanding of his words, a cannibalistic interpretation and action. It reminds us, does it not, of Jesus' meeting with the Samaritan woman in John 4. She wants the water that will make it unnecessary for her to have to come and draw water every day. But Jesus is talking about 'spiritual' water that he is going to give her (Jn 4.14) just as he had spoken to Nicodemus about 'spiritual' birth in the preceding chapter (Jn 3.5).

Hence, his words in John 3, 4 and 6 require spiritual (=of the spirit) discernment (1Cor2.11-14) not a literal or 'fleshly, carnal' reading.

Furthermore, the OT contains some help with the references to blood. 'Blood' is used more than once to denote 'violent death' or 'death' (e.g., Gen 4.10; 9.6; 2Sam 3.28; Ps 30.9) or life given up to death (e.g., Lev 17.11; see also Heb 9:22, 'shedding of blood'). 'Flesh' is also used figuratively in Psalm 27.2 where David's enemies are not going to actually eat his flesh as such but are going to profit from his death when they kill him.

Even the idea of drinking of blood is even used figuratively in 1 Chron. 11.19 by David when he protests that he will not drink the water that his men have risked their lives to get for him because that would be like 'drinking their blood'. This interesting reference suggests the theme of the preciousness of the lives of his soldiers in David's eyes.

One writer puts it succinctly, 'When He refers to eating His flesh and drinking His blood, He is talking about enjoying the benefits which come from His death (italics in original). Perhaps this could be extended to include the enjoyment of 'the benefits which come from his life and death'. The 'blood' of Jesus is his 'life' given up for us in his death on the cross for the salvation of the world (e.g., Acts 20.28; Rom. 5:9; Eph. 1:7; Col. 1:20; 1Pet1.18-19).

The eating and drinking is done in faith, by faith (Jn 6.35, 47, 69).

(7) The Breaking of the Bread and the Communion

The priest breaks the bread and says,

We who are many are one body, (1 Cor 12.27)

for we all share in the one bread. 

(Prayer Book has various options.)

 Come let us take this holy sacrament
 of the body and blood of Christ

in remembrance that he died for us,
and feed on him in our hearts by faith with thanksgiving.

The sacrament is given to individuals with the following words,

 The body of Christ keep you

in eternal life.

The blood of Christ keep you

in eternal life.

 and the communicant replies, AMEN.

(6b) The Great Thanksgiving

NB The Great Thanksgiving has been divided into two in this blog post for convenience but is one liturgical whole in the Prayer Book service.
This part of The Thanksgiving homes in on the Holy Meal itself.

---Merciful God, we thank you

for these gifts of your creation,

this bread and this wine, (just normal bread and wine)

and we pray that by your Word and Holy Spirit, (note, not by the action of any human)

we who eat and drink them

may be partakers of Christ's body and blood. (1 Cor 10.16 'communion' or 'participation')

--On the night that he was betrayed Jesus took bread;

and when he had given you thanks

he broke it, and gave it to his disciples, saying,

'Take, eat. This is my body given for you.

Do this in remembrance of me.'

--After supper, he took the cup,

and again giving you thanks

he gave it to his disciples, saying,

'Drink for this, all of you.

This is my blood of the new covenant

shed for you and for many

for the forgiveness of sins,

Do this, as often as you drink it, in remembrance of me.'

[The memorial acclamation is used here or after next paragraph.]

Christ has died,

Christ is risen,

Christ will come again.

--Therefore we do as our Saviour has commanded:
proclaiming he offering of himself
made once for all upon the cross,
his mighty resurrection and glorious ascension,
and looking for his coming again,
we celebrate, with this bread and this cup,
his one perfect and sufficient sacrifice
for the sins of the whole world.

--Renew us by your Holy Spirit
unite us in the body of your Son,
and bring us with all your people
into the joy of your eternal kingdom;
through Jesus Christ our Lord,
with whom, and in whom,
in the fellowship of the Holy Spirit,
we worship you, Father,
in songs of never-ending praise:
Blessing and honour and glory and power
are yours for ever and ever. Amen.  (echo of Rev 5.13)

Next time we will look at The Breaking of the Bread and the Communion and also consider the meaning of Sacrament.

(6a) The Great Thanksgiving

For All Your Blessings, O Lord

The Great Thanksgiving is preceded by the sharing of peace and the bringing of the gifts of the people to the Lord's Table at the front of the church building.

The offering reminds us that we are one body who are called to be a forgiving body of Christ-believers and in the offering, the onus is on any who are out of fellowship with another in the congregation to make peace before taking Holy Communion (see Matt 5.23).

The present 1995, Prayer Book (A Prayer Book for Australia -APBA) has five different forms of The Great Thanksgiving. Some priests use them by rotation each week, using the fifth one when there are five Sundays in a particular month; others use Thanksgiving 1 predominantly which is the one with which I am most familiar; however, each one of the different forms brings out a different emphasis found in the Scriptures.

Again what is noticeable is the call-response structure of this Thanksgiving and the number of allusions to or direct quotes of scriptural passages in the liturgy. The congregation stands during this prayer which is the Hebraic-Jewish stance taken while praying.

§26 The Great Thanksgiving
One can say that The Great Thanksgiving takes its cue from the scriptural record that Jesus Himself gave thanks (Matt 26.26-27) twice in the last supper before the bread and before the wine.

And saying 'thank-you' is one of the first social graces we try to instill into our children from an early age and thanksgiving is at the heart of the Christian life because our lives are completely dependent on the grace and mercy of God.

It is not only our duty to give thanks to our Creator it is our delight and privilege to be called to do so.

(The priest begins:)

The Lord be with you.

And also with you.

Lift up your hearts.

We lift them to the Lord.

Let us give thanks for the Lord our God.

It is right to give our thanks and praise.

[If the church is passing through a particular season (e.g., Lent, Easter-tide, etc.)
then a Seasonal Preface may be substituted for relevant parts
of the following.]

[In these next 4 paragraphs (denoted by --) we first ADORE, THANK the Father for the incarnation of His Son, AFFIRM the meaning of his sacrificial death for sin and its power to rescue/deliver us from realm of sin forever, PRAISE the Father's Name with all the hosts of heaven.]

-- All glory and honour be yours always and everywhere,
mighty Creator, everliving God.
-- We give you thanks and praise for our Saviour Jesus Christ,
who by the power of your Spirit was born of Mary
and lived as one of us.
--By his death on the cross
and rising to new life,
he offered the one true sacrifice for sin
and obtained an eternal deliverance for his people.
--Therefore with angels and archangels,
and all the company of heaven,
we proclaim your great and glorious name,
for ever praising you and saying [or singing]:

[Anglican worship forms these days are highly flexible and can accommodate small gatherings where no organist or pianist is present to accompany in singing what follows or larger places of worship which have a choir for singing such parts with/without the congregation.]

Holy, holy, holy Lord, God of power and might,
Heaven and earth are full of your glory.    (Isa 6.3)
Hosanna in the highest.        (Matt 21.9)
[Blessed is he who comes in the name of the Lord. (Ps 118.26; Mk 11.9-10)
Hosanna in the highest.] 

[5] The Greeting of Peace

I was raised in a Pentecostal Church (AoG) where we used to practise (sometimes with American preachers) the 'turn around and tell at least five people that God loves them!' ritual with variations. (I never much liked this 'carry on' but then I was socially introverted so that may account for my attitude.)

However, one good thing about the Pentecostal American ritual was that it was limited to five or so people. Anglicans who are usually conservative in their approaches to other things seem to go overboard at the Greeting of Peace for some reason. Unfortunately, the Greeting has degenerated into a 'hello' session in services when it was never intended to be so.

Some congregants seem to think that it's the right thing to try and shake hands with as many people as possible. Others while doing this don't even look at the people they are shaking hands with! Still others are a delight to receive the Peace from because they do it with a focussed joy. Because the Spirit is with us, because we have been reconciled by One Spirit into one body of Christ we have peace with God and therefore, we can joyfully extend this peace (shalom) to others.

See here for a well-written article on the nature of the Greeting and its foundation in the early church.

In my humble opinion, I think Anglican congregations need to be taught about the purpose and nature of The Greeting to avoid its becoming a social fellowship time.
 
§24 The Greeting of Peace

We are the body of Christ
His Spirit is with us.
or
Christ has reconciled us to God in one body by the cross.
We meet in his name and share his peace.

The peace of the Lord be always with you.
And also with you.

Congregational members then exchange a sign of peace: handshake, kiss, and say, Peace Be With You.

A hymn is then sung while the Offering is received.

§25 Gifts of the People brought to the Lord's Table

These gifts may be presented in silence or the following prayer used:

Blessed are you, Lord, God of all creation,

Through your goodness we have these gifts to share.

Accept and use our offerings for your glory

and for the service of your kingdom.

Blessed be God for ever.

For those of you who are still with me I hope you can hear in the cadences of the Liturgy echoes of the Holy Scriptures for the Liturgy is said to contain about 80-85% Holy Scripture.

However, as I have said before and here repeat, you can have all the most doctrinally pure liturgy in the world and faithfully say it service after service and yet your heart be far from God.

That was exactly the problem with Israel over which the Lord said: 'This people honour Me with their lips but their HEARTS are far from Me' (Isa 29.13; Matt 15.8).

Next Time: The Great Thanksgiving (which is a precursor to the Breaking of the Bread and Communion, and the Sending Out of God's People [into the world]).

Uprooting Our Idolatries

To introduce this topic I mention again that idolatry is part of every person's life, every community's life and every nation's life. In fact, the whole human race is involved in a struggle between worship of the living God and worship of dead idols. Worship is natural to the human condition. In the beginning man turned his worship away from God to a god-substitute by changing the truth about God into a lie and resorting to the worship of the creaturely. 

Christians cannot imagine that they are exempt from the ravages of idolatry (see 1 Cor 7.14; Col 3.5; 1 John 5.21). 

Idolatry involves putting our TRUST in something that is created which can never bear the load of our full trust. 

Only the Creator of all things seen and unseen is worthy of our trust.

How can our idolatries be uprooted?

First they are uprooted in principle by the powerful grace of the gospel to effect salvation 'to every one who has faith' (RSV)(Rom 1.16). For in the gospel of salvation is revealed how God 'rightwises' by faith 'first and last' (NIV, 1.17). Idolatry is dealt a mighty blow by the salvation of God as we read in 1 Thess 1.9 where members of a young church are commended for their turning to God from idols to serve 'the living and true God'. The sin of idolatry pervades the OT and also to a lesser extent the NT but more directed to Gentile believers.

The Grace of Repentance

Idolatries can't be completely uprooted in this life but they can be weakened and subverted by the grace of repentance. We repent when we first become Christians (Acts 2.38; 11.18) but repentance is a life-long practice which isn't just about specific sins but also about the idolatries that lie behind our sins.

The first part of repentance is receiving a word from the Lord about the nature of our idolatry. This revelation itself begins to break the power of the idolatry IF we accept it as the word of truth exposing our condition.

We all go to dentists and feel them poking and prodding around in our mouths to see if they can uncover decay. We hope against hope that they won't find the decay--at least, as a younger person that was always my wish--but unless the tooth decay is brought into the light, it will cause pain and suffering in the future.

Sometimes, the Holy Spirit can be likened to the divine dentist probing the health of our spiritual being to see 'if there be some wicked way in me' (Ps 139.23-24).

Second, we allow ourselves to see how our idolatry is ruining our lives before God. It robs us of greater intimacy with God when our hearts are whoring after other gods. We may come into God's manifest presence but our hearts are far from him (Isa 29.13; Mark 7.6).

Third, allow the Lord to give a true lamenting for our sins, a godly sorrow that works repentance (II Cor 7.10). Repentance is typified in the publican in Luke 18 who says while beating his breast, 'God be merciful to me a sinner' (Lu 18.13).

[4] Preparation For The Holy Communion

Participation in the Holy Communion (also known as The Eucharist, The Lord's Supper) is the sacrament offered in the service of Holy Communion. Anglicans gather around Word and Sacrament, two highlights of their churchly service to God.

The Nature of The Holy Communion

The Holy Communion is a contentious subject within Anglicanism (as it is in the broader Church itself) although to be an Anglican no one is required to accept a certain doctrine/practice concerning Holy Communion.

How the sacrament is viewed carries with it certain practices: for example, for an Anglo-Catholic who subscribes to the belief that the words of institution bring about a changing of the Communion elements into the actual body and blood of Christ, bowing or genuflecting to the aumbry (a small, lockable safe on the wall of the sanctuary) which holds the reserved sacrament (bread that has been blessed) is common.

Evangelicals, on the other hand, would rarely reserve the sacrament and do not usually bow to the reserved sacrament or the sacrament as newly consecrated, though practices will vary from person to person.

Anglicans regard the Communion as a sacrament, as a means of grace (and not just an ordinance or command Jesus gave us to remember his death). Some would say that the sacrament 'works' regardless of the heart of the recipient while others (notably Evangelicals) would contend that it conveys grace only through the medium of faith.

Preparation

This Preparation section §20-21 refers to each congregant taking time to prepare him/herself to take the Lord's Supper in response to Paul's call to 'eat in a worthy manner' (1 Cor 11.27-32). It's important that this latter phrase is emphasised because some have erred in not going forward because of believing that they are not worthy; but the Apostle's words have nothing to do with being worthy inherently but of partaking in a worthy fashion.

All Christians can only partake at His Table on the basis of the death and resurrection of Jesus Christ AND because of His present advocacy on our behalf at the Father's right hand!

§20 A selection of sentences of Scripture (five are given as examples) may be used at this point (e.g., Matt 11.28; Jn 6.35; Jn 13.34; Mark 11.25; Jn 3.16) and any other suitable scriptures.

§21 Prayer of Preparation

This prayer is justly famous from the prayer books of 1548, 1549 and 1552, and then in the Book of Common Prayer (BCP) of 1662. It is also known as the Prayer of Humble Access. It is thoroughly reformed in its emphases on the Mercy of God and our trust in that mercy rather than our own goodness.

The notion of eating the flesh and drinking the blood of Jesus is based on John 6.53-68 but as Jesus pointed out his words were 'spirit and life' (i.e., spiritual life). We don't eat the actual flesh and drink the actual blood of Jesus but our feeding on Him is done 'in our hearts by faith with thanksgiving' (APBA, 1995, p. 142). A spiritual feeding on His words is what is meant.

We do not presume

to come to your table, merciful Lord,

trusting in our own righteousness,

but in your manifold and great mercies.

We are not worthy

so much as to gather up the crumbs under your table.

But you are the same Lord,

whose nature is always to have mercy.

Grant us therefore, gracious Lord,

so to eat the flesh of your dear Son Jesus Christ, 

and to drink his blood,

that we may evermore dwell in him,

and he in us. Amen.

Some doubt whether Jn 6 has any reference to the Holy Communion at all (and they may be right). The subject of John 6 is clearly about Jesus as the Bread of Life (Jn 6.35) and his superiority to the 'manna in the wilderness' (Jn 6.30-35). In the context of the whole Gospel account a contrast between the old Mosaic covenant time and the New Covenant's coming with Jesus is common (See Jn 1.17; 26; 51; 2.6, 20-21; 3.14; etc). The call to his hearers is to believe on Him (Jn 6.29).

 

The whole of §20-§21 has been designated as '[o]ptions which would normally be omitted' which is interesting because I've never been in an Anglican Holy Communion service using the APBA which has omitted this section! The reason I've drawn attention to this omission is that many Anglicans would believe I think that personal preparation for the Lord's Supper is very important.

[3] The Prayers of the People

This third section of Holy Communion is introduced with the words said by the lay reader/minister:

Let us pray for the world and for the Church.

In most Anglican churches I've been in the prayers are prayed by a congregational member because these prayers are 'the prayers of the people'. Sometimes the pray-er will even stand at the back of the church or in the aisle a little towards the front to emphasise the fact that these prayers come from the congregation. The prayers are supplicatory in nature.

Various formats can be used and numbers of formats are given in the Prayer Book and other appropriate sources can also be used. Usually after each area of prayer is finished, the pray-er will say some like, 

Father, hear our prayer

[with the congregation responding with something like]

through Jesus Christ our Lord.

Prayer may then begin with  

Almighty God, your Son Jesus Christ has promised that you

will hear us when we ask in faith: receive the prayers we offer.

Four typical areas for prayer are: For the nations; for the Church; for those in need [often allowing a time of silence for private supplications for those in need]; and thanksgiving for the faithful departed. The latter category may seem strange for non-Anglicans but it is a time to remember those we have loved/who have loved her and influenced us for good but whom we see no more. The tenor of the prayer falls within the scope of Hebrews 12, the great crowd of witnesses who encourage us by their example to run the race with perseverance looking to Jesus (Heb 12.1-2).

Often the pray-ers may finish with:

Accept our prayers through Jesus Christ our Lord, who taught us to pray,

Our Father in heaven,

hallowed by your name,

your kingdom come,

your will be done,

on earth as in heaven.

Give us today our daily bread.

Forgive us our sins

as we forgive those who sin against us.

Save us from the time of trial*

and deliver us from evil.

For the kingdom, the power, and the glory are yours

now and for ever. Amen

If you come from a tradition unused to publicly saying the Lord's Prayer you will notice the modernisation of the Prayer in this version. Additionally, you find a different translation in the fourth last line* and a different word order in second last line. (If a baptism, funeral or even wedding is held where people outside the church attend however, then the older, more familiar form of the Lord's prayer is often said.)

The change in the fourth last line* seems to be related to the difficulties many have with the idea of God 'leading us into temptation'. However, the new translation is still problematic because trials are part of this present life, just ask the apostle Paul!

A preferable rendering of these lines is: 'Do not allow us to fall into temptation but** deliver us from evil'. John Calvin (following Augustine of Hippo) says that the sense of the line is: That we may not be led into temptation, deliver us from evil. That is, the emphasis is on the second phrase, 'but deliver us from evil'. Deliver us from evil so that we may not be led into temptation.

**The translation of Greek 'alla' in the text should be but not 'and' because the Greek word means but or moreover and in this context transitions to the main point, see here.

Walking in Love

In Philippians 2.12-13 the apostle Paul counsels the church to 'work out your own salvation with fear and trembling FOR God is at work in you both to will and to do for his good pleasure'. God is at work in us; therefore, we can work out what He has already done within.

Ephesians 5.1-2 sets out an important aspect of the conduct of the Christian: walk in love as Christ loved us and gave himself up for us (repeated in 5.25 to husbands). In 5.1-2 we are called to be 'imitators of  God' (!): to be like our parent seeing we are his children. We, who have been loved beforehand (even when we were enemies of God, Rom 5.10) are called to walk in LOVE. ('Walk' means 'to conduct your lives' [according to the will of God].)

Walk In Love

Love is pervasive in both Testaments of the Holy Scriptures. Israel from Moses onwards had the written law which was summarised by Jesus as loving God with all their heart (Deut 6.1-5) and loving neighbours as those like themselves (Lev 19.8).

A nuance which we miss in the original Hebrew is that the same phrase occurs in both OT passages ve' ahavta ('and you shall love'); we miss the point because we don't know that Jesus was relying on a rabbinic rule called 'a comparison of equals' (see Lois Tverberg's site) to place these two passages side by side as he does. Apparently the rule can be applied if the duplicate phrase does not often occur. I don't think Jesus made this connection before anyone else--in Luke 10. 27 a lawyer quotes the two commandments together--but what is clear is that love of God and of neighbour is important for the walk of the Christian (e.g., Rom 12.9-21; 13.8-10). Jesus goes so far as to say, on these two commandments hang all the law and the prophets (Matt 22.40).

How do we love our neighbour?

How then do we love our neighbour? Tverberg answers this question in terms of the Golden Rule: 'do unto others as you would have them do to you' (Matt 7.12). Another answer she gives is the adoption of the negative version of the Rule: 'don't do to others what you wouldn't want others to do to you'. With children certainly the negative version is perhaps more effective!

I also appreciate CS Lewis' comment on love: 'Love is not affectionate feeling, but a steady wish for the loved person's ultimate good as far as it can be obtained' which Tverberg also gives because he expresses so well the core of love, the 'steady wish for the good of the one loved'.

Who is my neighbour? How can I be a neighbour?

Jesus was asked 'who is my neighbour' by a lawyer in Luke 10.29. We shouldn't miss the point that this lawyer wanted to 'justify himself' by asking the question. And we shouldn't miss the fact that Jesus did not answer his question directly.

Love acts mercifully and compassionately, and Jesus knowing that answers the question, How can I be a neighbour to someone I meet?

This lawyer clearly just wanted to have a verbal joust but Jesus went straight for the heart of the matter. He threw his hearers off-balance completely by introducing a hated Samaritan into the parable. This despised Samaritan acts in mercy towards a Jew who has been beaten up by robbers and left for dead. The Jew is his sworn enemy but he acts in the spirit of Jesus' understanding of Lev 19.18 whereas two other Jews have passed by their Jewish countryman and left him to fend for himself.

It would appear that Lev 19.18 teaches Israel that it was not to seek revenge on a kinsman or friend and that Jesus appears to be extending that understanding to include all those that we met by our wayside regardless of their race, station or creed.